I don't know for sure if Egypt influenced Plato, I just think it's a possibility.DCHindley wrote: ↑Sun Sep 16, 2018 6:25 amPersonally I'm not so keen on the idea that Egyptian ideas influenced Plato as much as you suspect. In Athens they were probably aware of Egypt and may have seen some of the goods brought back by cargo ships and heard about their wild traditions, being so different than Hellenes were accustomed to. So, yes, some of this may have colored Hellenic myth making. Athenians could also have had their own traditions about afterlife that may have included punishment for the bad and rewards for the good. The Elysian plains are an example, although they apply to human or semi-divine Heroes of legend upon whom the gods had imparted immortality.
We know Egyptian myths influenced the Hebrew religion. That's the scholarly consensus.IMHO, though, Judeans did not seem to have much influence from Egyptian myths, although there was a strong regional rivalry between them, full of hot headed polemics.
From "Ancient Egypt Investigated: 101 Important Questions and Intriguing Answers" by Thomas Schneider:
"The Complete Gods and Goddesses of Ancient Egypt" by Richard H. Wilkinson:Ever since Egyptian texts became widely known in the second half of the nineteenth century, scholars began searching for ancient Egyptian parallels to biblical texts. At first, their goal was to confirm the scripture, while later it was to situate the Bible in the wider cultural context of the Near East. A significant Egyptian influence can be detected in genres and literary motifs of the Old Testament. Scholars also assume Egyptian influences on the Psalms, Ecclesiastes (Koheleth), the priestly creation story, and other texts. Often, however, these texts and motifs have been compared with the easily accessible (for modern readers) texts from the Egyptian New Kingdom, when what should actually be consulted is the literature of ancient Egypt’s later periods.
In the literature of Egypt’s Late Period (664–332 bce) we find clear parallels to motifs in the oft-cited Psalm 104, the Song of Songs, and the book of Job. Perhaps the best-known example can be seen in Proverbs 22.17–23.14, which borrows from the Instruction of Amenemope, a wisdom text in circulation at least as late as Dynasty 26—that is, the sixth century bce. The atmosphere and character of the Egyptian Late Period is clearly visible in the descriptions of the story of Joseph and Israel’s stay in Egypt, where there are also similar literary motifs, as, for example, the contest between Moses and Pharaoh’s magicians (Exodus 7) and the similar contest between Siosire and the Ethiopian magicians in the Demotic cycle of Setne- Khaemwese. In addition, the criticisms directed at kings in the books of Chronicles find parallels in Egyptian ‘apocalyptic’ works.
Numerous religious concepts also have Egyptian parallels: man as God’s image, the concept of God as shepherd, the weighing of the heart, the forming of men on a potter’s wheel, the discovery of sacred books in order to legitimize religious reform, and so forth. The Hebrew of the Old Testament also displays a certain Egyptian influence in the area of vocabulary and idioms: for instance, ‘face between his knees’ in the story of Elijah; the expression ‘standing and sitting’ in the sense of ‘comport oneself’; the term ‘way of life’; the comparison of the prophet Jeremiah with a ‘bronze wall’; ‘burning coals on the head’ as a metaphor for penitence; and the designation of God as ‘sun of righteousness.’ These literary and linguistic borrowings are part of a much wider cultural influence that Egypt had on Israel, as has been pointed out in recent decades by Othmar Keel.
In addition to textual borrowings, this influence is found in imagery as well, and is especially clear in the iconographic material from Palestine, in particular, representations on seals. One example of Egyptian influence is apparent in the solar symbolism of Yahweh belief in Israel and Judah during the eighth century bce, which incorporated the Egyptian sundisk and Uraeus serpents."
The text alludes to the Heliopolitan creation account centered on the god Atum, but goes on to claim that the Memphite god Ptah preceded the sun god and that it was Ptah who created Atum and ultimately the other gods and all else 'through his heart and through his tongue'. The expression alludes to the conscious planning of creation and it's execution through rational thought and speech, and this story of creation ex nihilo as attributed to Ptah by the priests of Memphis is the earliest known example of the so-called 'logos' doctrine in whuch the world is formed through a god's creative speech...It lies before, and in line with, the philosophical concepts found in the Hebrew Bible where 'God said, let there be light, and there was light'(Genesis 1:3), and the Christian scriptures which state that 'In the beginning was the word[logos]...and the word was God...all things were made by him...'(John 1:1,3).
I've heard of this book but haven't checked it out yet.More to point, Russell's recent book, Plato and the Creation of the Hebrew Bible (Hardcover by Routledge, but available in Kindle edition, 2016). When I last looked at this book, Gmirkin was asking for US $40+ for the Kindle edition, which I thought was a bit excessive, so I did not buy it.